Title: Tradition Publisher: University Of Chicago Press ISBN: 0226753263 Author: Edward Shils Title: Zakhor: Jewish History and Jewish Memory Publisher: University of Washington Press ISBN: 0295975199 Author: Yosef Hayim Yerushalmi.

ḥeleḳ 1. A-Ṭ -- ḥeleḳ 2. Y-P -- ḥeleḳ 3. Ts-T.

Solomon's sea (a brass basin used in the First Temple) was discussed in the Yerushalmi Talmud Eruvin 1:5 (as well as in BT Eruvin 14a-b), and it revolved around the shape of Solomon's sea. However, inaccurate volume values of the basin were cited in the Yerushalmi. The aim of this article was to offer a new explanation for one problem arising in connection with these values. The setting of this study was the inaccurate volume values of the basin (...) appearing in the Yerushalmi. The background of the issue at stake is the fact that Jewish scholars cannot accept that Scripture contains discrepancies (cf. BerR. 4:6). Our methods were to review the different explanations given by different commentators and to introduce a discussion by R. Avraham Ben Hiyya ha-Nassi and the Book of Tashbetz dealing with an explanation of verses related to the basin's shape. We suggested a new idea based on the above-mentioned discussion: by reducing the basin's width by one handbreadth as the verse states, one could reach exactly the values appearing in the Yerushalmi for the volumes of a squared basin and a circular basin. Based on our suggestion, one could settle the volume values appearing in the Yerushalmi without correcting them. CONTRIBUTION: The key insight was that one could settle the volume values appearing in the Yerushalmi without correcting them. This insight was connected with the textual history of the Rabbinic literature, which exactly fit HTS's scope. (shrink)

This article investigates the differential structure and representation of time in memory and history. It examines two moments in Jewish historical thought--in the Middle Ages, and in works written within and after the Holocaust--and demonstrates the fundamentally liturgical nature of Jewish historical memory in selected texts from these two periods. Following the groundbreaking work of Yerushalmi, it seeks to demonstrate that for Jews, historical experience is incorporated into the cyclical reenactment of paradigmatic events in Jewish sacred ritual. Recent or (...) contemporary experiences acquire meaning only insofar as they can be subsumed within Biblical categories of events and their interpretation bequeathed to the community through the medium of Scripture, that is to say, only insofar as they can be transfigured, ritually and liturgically, into repetitions and reenactments of ancient happening. In such liturgical commemoration, the past exists only by means of recitation; the fundamental goal of such recitation is to make it live again in the present, to fuse past and present, chanter and hearer, into a single collective entity. History, in the sense that we understand it to consist of unique events unfolding within irreversible linear time, is absorbed into cyclical, liturgical memory.This article argues that the question of Jewish history--both medieval and post-Holocaust--poses in a compelling fashion the question of the relationship between memory and history more generally, and serves to contest the current tendency in academic historiography to collapse history into memory. It claims that to the extent that memory "resurrects," " re-cycles," and makes the past "reappear" and live again in the present, it cannot perform historically, since it refuses to keep the past in the past, to draw the line, as it were, that is constitutive of the modern enterprise of historiography. (shrink)

[1] Sefer Orḥot Ḥayim leha-Rosh ʻim beʼur "ha-Shem orḥotenu" ... 2. Ḳunṭres Be-Shaʻar ha-melekh ʻal haḳdamat ha-Rambam, kolel tsiyunim u-meḳorim u-veʼurim be-divre ha-Rambam ṿeha-Raʼabad ... 3. Ḳunṭres Tashlum yefeh ʻenayim ʻal Seder Zeraʻim u-Ṭehorot, ʻeduyot, Tamid, Midot, Ḳenim ṿe-ʻod ṿe-hu tsiyunim ʻal mas. elu mi-Yerushalmi u-midrashim ... 4. Ḳunṭres Marʼot maḳom, ṿe-hu tsiyunim ʻal ha-meḳomot she-Rashi ṿe-Tos. meviʼim mirdrash o Yerushalmi ṿe-Tosefta ṿe-khu. ṿe-lo tsuyan meḳoro ... 5. Ḳunṭres Ṭeʻama de-ḳara, ṿe-hu ḳetsat ḥidushim ʻal ha-Torah ṿe-ʻal Neviʼim u-Khetuvim (...) -- ḥeleḳ 3. Heʻarot ʻal seder ha-Shas (ṿe-kholel gam ezeh ḳunṭresim). (shrink)

_ Source: _Volume 25, Issue 2, pp 279 - 304 In his influential _Zakhor: Jewish History and Jewish Memory_, Yosef Hayim Yerushalmi analyzed brilliantly the transition in Jewish conceptions of Jewish history from premodern to modern times. The present paper discusses a number of alternative perspectives on this transition. Yerushalmi argued convincingly the importance of the traditional conception of Jewish history, which he labeled “Jewish memory,” for Jewish survival. This paper challenges the terminology, agrees with the role played (...) by the traditional Jewish thinking in Jewish survival, and emphasizes the premodern circumstances that made the traditional thinking so vital and effective. With respect to modern conceptions of Jewish history, which Yerushalmi associates with Jewish history writing, this paper argues that an examination of the circumstances of modernity reveals the creativity of this altered view of the Jewish past and the ways in which it in turn has fostered Jewish survival in the face of radically new challenges. (shrink)

Although it is commonly said that the notions of sensitivity and specificity were first defined by Jacob Yerushalmy in 1947, the sensitivity and specificity of diagnostic tests have been assessed as far back as the early 1900s. These notions share a common origin with the development of serology. They were originally immunologic concepts, closely associated with the development of complement fixation reactions for syphilis. Here, the authors trace how immunologic sensitivity and specificity were transformed into diagnostic sensitivity and specificity. By (...) relocating the origins of these concepts to the early 20th century, they highlight how these origins were bound to then-commonplace assumptions about specific infectious disease entities. (shrink)

This article reads Derrida's Archive Fever as a sustained reflection on the influence of psychoanalysis on deconstruction. It examines the text's deployment of two financial figures — debt and inheritance — as contrasting ways of coming to terms with the intellectual legacy of psychoanalysis. Derrida's reading of Yosef Hayim Yerushalmi's Freud's Moses exposes the historian's reliance on a ‘classical’ concept of the archive as the depository of a self-identical past, a concept which underpins Yerushalmi's thesis of Freud's unpaid (...) debt to Jewish culture. This conception gives rise to several aporias identified in Derrida's analysis of Yerushalmi's methodological procedure. A more positive and productive notion of inheritance characterizes Derrida's exploration of his own relationship to Freud, allowing him to move beyond the burden of a calculable indebtedness to the past towards an incalculable inheritance for the future. Deconstruction inherits from Freud's theoretical legacy, reaffirming and transforming psychoanalytic insights in its own account of our collective mal d'archive, our feverish desire both to preserve and destroy the archive. (shrink)

The Myth of the Lost Tribes and the Ambiguity of “Israel” 23 Conversion and Return: The Yerushalmi’s Discussion 24 When is “this day”? (Deut. 29:28) 25 The Metaphysics of the Day 27 Hermeneutics in the Covenant of Moab 29..

The Talmud Bavli presents in Tractate Eruvin a controversy between two Amoraim, Ulla and Rabbah. This controversy on the topic of producing a sound on the Sabbath is the context of the present study. According to Ulla, any production of sound on the Sabbath is forbidden, and according to Rabbah, producing a musical sound is prohibited on the Sabbath but producing a sound that is not musical is permitted. The purpose of the study is to present the two approaches to (...) solving the controversy, where the dilemma is which of them should the halakha follow. The setting of the study is a comparative analysis of two different halakhic approaches. Accordingly, this controversy created two different fundamental halakhic approaches that have implications for the authority of the Talmud Bavli compared to the Talmud Yerushalmi, that is, which of these Talmuds has more authority than the other. The research methods of this article portray the various outlooks of the poskim and commentators, from amongst the first representatives to relate to this problem, where the results show that a relative majority of the commentators follow the approach of the Rif. The article's conclusion is that the authority of the Talmud Bavli is greater than that of the Talmud Yerushalmi.CONTRIBUTION: The contribution of the article is in showing the fundamental arguments that the poskim and commentators raised to solve this dilemma, which serve as a basic foundation for all the poskim and commentators who followed them and who advocated either the one approach or the other. Furthermore, the article also contributes by providing a source interpretation of the Hebrew and Aramaic text and rabbinic literature, which fits the scope of the journal. (shrink)

ʻInyene Orah ḥayim : ʻavodat H., tefilah, berakhot, Shabat, Rosh ha-shanah, Yom ha-kipurim, ḳiyum mitsṿot, teshuvah, ḥinukh -- ʻInyene Yoreh deʻah : Torah, tsedaḳah, ʻinyanim shonim, midot, biṭaḥon, yom huledet -- Heʻarot ʻal Talmud Yerushalmi -- Hosafot le-Sefer Derekh ʻavodato, Shaʻar ha-biṭaḥon -- Ḳunṭres Tsidḳat Ḥanah : ḥidushim ṿe-liḳuṭim ʻal hilkhot ḥag he-Pesaḥ ṿe-Hagadah shel Pesaḥ (Mahadurah 3) -- Ḳunṭres Tsemaḥ Yiśraʼel : ʻal ʻinyene minhagim (Mahadurah 2) -- Ḳunt̥res Ḥesed ṿe-emunah : heʻarot ṿe-ḥidushim ʻal Sefer ḥasidim (Mahadurah 2) (...) -- Ḳunṭres Mile di-hespeda : ʻal zeḳeni ha-r. he-ḥ. Rabi Shelomoh Ḥayim Haizler zatsal. (shrink)